John, Deacon of Constantinople

they know nothing properly, and they do not comprehend mystical discourses. Tell me now, I beseech you, how the adversary spirit departs and the Holy Spirit, moved by your prayers and supplications, pours forth His grace? Then he who was so interrogated said: We know of no benefit ^B that results from baptism, and we are convinced that prayers alone are able to expel the indwelling demon. For every man depends on his ancestors both as regards his origin and as regards the servitude he renders to demons; but once these have been expelled by prayers, the Holy Spirit visibly arrives, and immediately the body is liberated from that sad domination, while the soul no longer subjects itself to evil desires. For there is no need for fasting to emaciate the body, nor for commandments to restrain evil lusts. A man imbued with this mindset foresees the things that are to come, contemplates the Trinity clearly, and is deemed worthy of the knowledge of divine things and mysteries. Thus the old monk, having been instructed in better things, swore off the detestable heresy for all time. But let these things suffice for now. Let us, however, examine that saying of the Gospel ^C and always keep it before our eyes: The Lord said to his disciples: Whosoever shall confess in me, etc.

Those who simulate sitting in private places, avoiding the churches and striving to remain unexamined. They were first refuted by Flavian of Antioch; for he, having called together many monks from them who denied the heresy, refuted them in this way. For he took aside a certain elder among them who was prominent, and spoke thus: You, O elder, have learned the most accurate things, and you have learned human nature, and the machinations of our adversaries, the demons; and by experience you have been taught the bestowal of grace. But these, being young and knowing nothing accurately, cannot bear to hear of more mystical discourses; tell me, therefore, how do you say that both the opposing spirit withdraws and the grace of the All-Holy Spirit visits through your prayer and practice? ^D And he who was deceived says: We know of no benefit that results from baptism; but [we believe] that the earnest prayer alone expels the indwelling and connatural demon. For each one draws from his forefather, just as [he draws] nature, so also the servitude to the demons, from whom, being driven away by prayer, the All-Holy Spirit thereafter visits visibly and sensibly; and the body is immediately freed from the passionate movement, and the soul from the inclination toward worse things, so that there is no longer a need for fasting that weighs upon the body, nor for teaching that bridles the soul and the mind, from every evil operation and thought; and such a person clearly foresees future things, and sees the Holy Trinity with his eyes, and is deemed worthy of theology and divine mysteries; thus the elder, being deceived, openly brought forward the loathsome heresy. But as for these matters, thus far; we, however, shall henceforth bring forward the evangelical theme and examine it as it stands: The Lord said to his own disciples: Whosoever shall confess in me, etc.

MATRIMONIAL DECREES OF JOHN XIPHILINUS

ANNO DOMINI MLXXV

JOANNES CP. DIACONUS

ON THE ECONOMY OF GOD CONCERNING MAN

^A Of John, Deacon of the Great Church, on the dispensation of God regarding man from the beginning to the end, a profitable history; and on the Christian order, how it was established; and against all heretics.

Chapter One

^A 1. First book. What was the purpose to God in the first formation of man and in the second restoration through the Son? How God, for His goodness, brought forth the intelligible world, and then the sensible one; and that, having created man last, He placed him in the paradise in Edem, that is, "delight" (for Edem is interpreted as "delight"); and how, having made him self-determined ^B and set him between life and death, He gave him a commandment, and what kind it was, and what the end of the commandment was; and what, if Adam had kept the commandment, the prize laid up for him was; and how, through the deceit of the serpent, the wretched man slipped into destruction and death, so that from him the philanthropic penalty for the corruption was spread to the whole nature. This the God-seer Moses began to narrate to us at the onset of the creation of the world, and many of the Fathers following him explained it even more clearly. But it was not likely that the good Creator would endure forever to see His own creation, man, tyrannized by the devil, turning away from the true Creator God, and sick with the disease of atheism—for it is the same thing to speak of polytheism—and worshipping the fellow-servant creation, and being a most suitable workshop for every vice and wickedness. For to whom else but the Master of nature did the calling-back belong? And to whom else but this one alone, who had given life, was it possible and appropriate to save once more him who had received this from Him and lost it?

^B 2. But nonetheless, even after the many healings which the Master of nature, as a best physician, applied to the nature of men, which had been dealt with by the wicked combatant, at various times and [in various] causes, the evil remained uncorrected. For sometimes He applied benefits to him like mild medicines; and sometimes, as more active ones and those that clear away decay, or even those that often consume it, He brought on the plagues. And sometimes He instructed by word, as [He did] Adam after the transgression, and Cain after the fratricide; and sometimes He did good, as to Adam, providing the things necessary for the flesh after the transgression; and [He] condemned Cain with groaning and trembling of his own members; ^C [He condemned] those also in the time of Noah with the flood because of the corruption of their choice; and those in the tower-building with the confusion of tongues because of their folly; and those in Sodom because of their lewdness. He would also guide at times through a written law, as in the time of Moses because of the custom of Egyptian atheism; then He also repeatedly proclaimed through the prophets; and many and various were the remedies shown, by which the fallen nature [might] be restored to the ancient [state]—that which was the object of concern; for which reason the law and the prophets [were given].

^D 3. But these things were not given to all, but only to those from Abraham, as He had promised to him; for it was not possible for so...

^A many to receive them, as they were entirely idolaters. For this reason, the mystery of the Trinity was revealed only to the Hebrews, and not even to them openly, so that they might not, by hearing of the Trinity, turn back again to the polytheism of the Egyptians. For if some, even after such great instruction, exhortation, and such great wonders, repeatedly turned toward idolatry and held fast to their former wickedness, much more, with the letter of the Law leading them toward a more spiritual understanding, were they, being bestial, clinging only to what was visible, serving only sensation. And if they were reproached by the prophets, they were not persuaded because of their hardened and unyielding heart, and sometimes they even killed them. The human wound seemed therefore incurable, and the blow past healing; wherefore there was need of a more expert healer, with more drastic remedies, and a greater medicine.

4. But who else could be such a most approved physician and most exact healer, if not He alone, the Son of God and ^B distinct Word? Indeed, He through whom the Father, as Creator, established the whole world and man, and brought them from non-existence into being, together with His all-holy and life-giving Spirit; for through Him living things are brought to life, and are held together by an ineffable power. The same One, again, recalled man, who had fallen from well-being, to this state. And how the Word and God effected this recall by refashioning human nature within Himself, and how He set it upright, the Word—as He proceeds—will teach in the proper time. For now, the entire mode of God’s dispensation in the first Adam takes precedence, and [we must ask] what the paradise and the luxury are, and where it has been planted, and what the appointed plants are, and which one is the forbidden one; and what manner of man Adam was created in the beginning, and what, then, has befallen him; and how he fell into disobedience, and if anything else is contained in these things. For thus, proceeding in an orderly way and following the necessary logic, through an orderly narrative, we shall arrive at the new Adam, and we shall recount things concerning Him, and the setting upright and refashioning of our fallen nature that occurred through Him. We speak, therefore, beginning from this point. ^{C D}

The author thus concludes this first book of the work, proposing the subject of the second.

The discourse hereafter in the second book will be held concerning the spiritual, angelic, and supernatural life which Christ introduced. Then, the new beginning of the second book must be made in the form of a commentary, where we shall expound that which pertains to the second Adam.

ADDENDA. Fragment from the Life of Saint Eusebia by John of Euchaita

^A But now, being full of days in spirit, and indeed in body as well, with great and most evident hope she departs from this life, about to receive from Him the rewards for the dangers and labors undertaken on His behalf. In place of the earthly homeland and kingdom of which she had been despoiled for His sake, she was, as was fitting, to receive the heavenly city, and to be the eternal heir along with Him of the glory and kingdom which are there, which cannot be moved or perturbed. There she now enjoys communion and fellowship with all the martyrs, having become a participant in the same delights and beatitude as they, both because of her love for them and the good pledges which she had here prepared for herself, and because she herself was a martyr every bit as much as they, if you but except those bodily torments which she—being unconquerable—would not have fled had they been inflicted. ^{B D}

ORDER OF SUBJECTS CONTAINED IN THIS VOLUME

ANONYMOUS LIFE OF SAINT NILUS THE YOUNGER. Preliminary commentary. 9

Chapter I. Saint Nilus is born. In his very youth, he makes great progress in virtues and knowledge. He is beset by various temptations from the demon; he becomes a monk. 16

Chapter II. Admitted to the cenobium, and having scarcely acquired the habit, he is designated as superior of another monastery, but he solicitously flees this role and other dignities, devoting himself to abstinence and humility. He shines with the spirit of prophecy. He withdraws to a solitary cell. 42

Chapter III. Saint Nilus tames his flesh by fasts and vigils and subjects it to the spirit; he divides his daily activities and prayers to avoid weariness; he examines the individual rules of life of the ancient Fathers; he pursues fasts and mortifications to the point of stupor, and being variously tempted by the demon, he falls into illness.

Chapter IV. Being brought back to the cenobium sick, he recovers, and having returned to the cave, he is severely wounded with a club by the devil, by which malady he is miraculously healed. He instructs Stephen in the customs of the monastic life. 51

Chapter V. Saint Nilus receives George, a noble man of Rossano, into training after various trials; his admirable humility and the renunciation of his own will, and his holy death. 67

Chapter VI. Saint Nilus, a despiser of glory and of himself, exhorts Capiscas, formerly his own master, to despise riches; he fortifies the brothers with prayer against the snares of the demon; he distributes to the poor the goods of an avaricious superior bequeathed to him by will; he restores a convent; he flees the crowd of the people. 78

Chapter VII. He resolves questions proposed to him from the Sacred Scriptures; he refuses to discuss God with a Jew; he predicts divine vengeance upon those who mock the monastic habit. 87

Chapter VIII. Saint Nilus, fleeing adulation, rebukes Eupraxios, the prefect of Calabria; he refuses to administer goods bequeathed by a will; he liberates several demoniacs. 95

Chapter IX. He prays for the averting of the punishments threatening his own fellow citizens of Rossano for their rebellion; he is healed from a wound; he refuses offered money; he exhorts the imperial chamberlain to the contempt of riches and to solitude. 103

Chapter X. Saint Nilus evades the snares laid by the demon and the bishopric of Rossano destined for him by flight; he predicts a fatal death for his archbishop who is unwilling to acquiesce to his counsel, etc. 115

Chapter XI. Having set out for the monastery of Monte Cassino,

¶ Cap. XV. Seeing the glory of God, which he perceived in himself. festive is received by Abbot Aligernus, and he delivers the monks from various infirmities. 125. Cap. XII. He prophesies the death of the widow’s son and the loss of the duchy; he returns good for evil; he threatens impending punishment to the dissolute monks. 134. Cap. XIII. He leaves the Abbey of Vallis-Lucis; he admits women to conversation only when compelled; having set out for Rome, he intercedes with the Pope and the Emperor on behalf of the antipope John. 145. Cap. XIV. The pious death of Stephanus. St. Nilus, carefully avoiding that honors be paid to him, leaves the monastery for this reason and heads to Rome; he dies holily and is buried by his own with great grief. 154.

THEODORUS, BISHOP OF ICONIUM

LEO PRESBYTER

BYZANTINE HISTORY

JOANNES PRESBYTER

EPIPHANIUS MONACHUS

ALEXIUS, PATRIARCH OF CONSTANTINOPLE

DEMETRIUS SYNCELLUS

SYMEON THE YOUNGER

PRACTICAL AND THEOLOGICAL CHAPTERS. 605. ON THE ALTERATIONS OF SOUL AND BODY. 681. ON FAITH. 695. ON THE THREE MODES OF PRAYER. 702. Appendix to Symeon the Younger. 710. DIALOGUE ON GOD. 710.

NICETAS CHARTOPHYLAX OF NICAEA. Notitia. 711. ON THE SCHISM OF THE GREEKS. 711.

CONTENTS OF THIS VOLUME

MICHAEL CERULARIUS, PATRIARCH OF CP. Notitia. 719 Homily on the Feast of the Restitution of Images. 725 Synodal Edict. 735 Other synodal edicts. 747 Decree concerning the wife of a priest polluted by adultery. 750 Letters. 751 I. Letter of Dominic, Patriarch of Venice, to the Patriarch of Antioch. 751 II. Peter, Patriarch of Antioch, to the Archbishop of Grado. 755 III. Michael Cerularius to the Patriarch of Antioch. 782 IV. Dissertation of Peter, Patriarch of Antioch, written at the time when the Italian Argyrus arrived to reproach our customs. 795 V. Michael Cerularius to Peter of Antioch. 815

SAMONAS, BISHOP OF GAZA. Notitia. 819 On the Sacrament of the Altar. 822

LEO ACHRIDANUS. Notitia. 833 Letter to John of Trani. 833

NICETAS PECTORATUS. Notitia. 843 Another Notitia. 846 Admonition to the three Ascetic Centuries. 850 Century I of Practical Chapters. 851 Century II of Physical Chapters. 899 Century III of Gnostic Chapters. 954 On the Manual Salutation. 1010 Libellus against the Latins. 1012 Refutation of this book, by Cardinal Humbert. 1021 Iambic Poem on Symeon the Younger. 1059

JOHN, METROPOLITAN OF EUCHAITA. Notitia. 1059 Notitia from Fabricius. 1046 Life of St. Dorotheus the Younger. 1051 Chapter I. Birth, flight, monastic life, priesthood of Dorotheus. 1051 Chapter II. He suffers ecstasies, and is divinely ordered to build a monastery and temple. 1059 Chapter III. Miracles and death of the saint. 1067 Sermon on the Dormition of the Theotokos. 1075 Iambic verses on the histories of the principal feasts depicted in paintings. 1114 Dedicatorial epistle. 1114 Admonition to the reader. 1118 Commentary in iambic verses on the depicted feast paintings. 1119 Program for the whole book. 1119 I. On the Holy Nativity of Christ. 1123 II. On the Sacred Baptism of Christ. 1125 III. On the Holy Transfiguration of Christ. 1127 IV. On the Resurrection of Lazarus. 1127 V. On Palm Sunday. 1128 VI. On the Holy Crucifixion of Christ. 1129 VII. On the Weeping Theotokos. 1130 VIII. On the holy and life-giving Resurrection of Christ. 1131 IX. On the Touching. 1132 X. On the holy and salutary Ascension. 1133 XI. On the holy Pentecost. 1133 XII. On Elijah fed by the raven. 1134 XIII. On the history of St. Paul and Chrysostom. 1134 XIV. On St. John Chrysostom. 1135 XV. On St. Gregory the Theologian. 1135 XVI. On the great Basil. 1135 XVII. On the three together. 1136 XVIII. On St. Nicholas. 1136 XIX. On St. Constantine, for the twenty-first of May. 1137 XX. On the Holy Anargyroi. 1138 XXI. On the funerals of Chrysostom and Adelphius, a history. 1138 XXII. On the archangel Michael. 1139 XXIII. On the meeting of Peter and Paul. 1139 XXIV. On the Savior. 1140 XXV. On St. Paul dictating, and Luke and Timothy standing and writing. 1140 XXVI. Program on the sermon of the Dormition. 1140 XXVII. Program to the sermon on the angels. 1142 XXVIII. On the sermons of the Theologian not recognized. 1143 XXIX. Program on laws. 1144 XXX. On the Gospel poem. 1145 XXXI. On the golden Crucifix. 1148 XXXII. Against the reprehender of the iambic. 1149 XXXIII. Against those who versify untimely. 1150 XXXIV. Epitaphic verses on the beloved Michael, deacon. 1151 XXXV. Epitaph on the Primicerius. 1151 XXXVI. Epitaph on the Chartophylax. 1153 XXXVII. Verses on the vestarch Andronicus, epitaphic. 1155 XXXVIII. Others on the same. 1155 XXXIX. On his own tomb. 1156 XL. Another poem. 1156 XLI. On the cemetery. 1156 XLII. Epigram on Plato and Plutarch. 1156 XLIII. On the daily liturgy of Holy Sophia. 1157 XLIV. Another. 1157 XLV. On the golden bull of the Lavra. 1157 XLVI. On his own house, when he abandoned it having sold it. 1158 XLVII. When he recovered the house. 1160 XLVIII. On the holy Fathers mentioned in histories, among whom is Theodoret himself. 1161 XLIX. On the rule of the Lavra. 1163 L. On him who had torn up his own promissory note. 1163 LI. On the same promissory note recovered. 1165 LII. On the injurious writings against the king and patriarch. 1163 LIII. When he first came to the recognition of the kings. 1164 LIV. On the queens. 1168 LV. In memory of the saints Sergius and Bacchus, when he also sent gifts. 1170 LVI. On the image of the king existing at Euchaita. 1171 LVII. On the casket of the precious cross of Christ. 1172 LVIII. On St. Theophylact. 1172 LIX. Enigma on a ship, from another. 1172 LX. On him who proposes the same in other words, as if it were something else. 1173 LXI. On the Dominical blood. 1173 LXII. On the Theotokos, as revealed in dreams. 1174 LXIII. On the same. 1174 LXIV. On the two holy Theodores. 1174 LXV. On someone suddenly elevated to honors. 1174 LXVI. On the tomb. 1175 LXVII. On a winding sheet. 1175 LXVIII. On flowing water. 1176 LXIX. On the seal of cinnabar of the documents. 1176 LXX. On the trophy-bearer. 1176 LXXI. On the same. 1177 LXXII. Alternating verses on the incorporeal angel. 1177 LXXIII. Others on the same. 1177 LXXIV. On the prayer of one lying under the feet of the king of Christ. 1178 LXXV. As if from the Theotokos. 1178 LXXVI. As if from the Forerunner. 1178 LXXVII. As if from Christ. 1178 LXXVIII. Others to the Savior as if from the king. 1178 LXXIX. On those crowned by Christ. 1179 LXXX. Epitaph on the king’s tomb. 1179 LXXXI. Other verses as if from the king. 1180 LXXXII. Another. 1181 LXXXIII. Another. 1181 LXXXIV. Another. 1183 LXXXV. On the image of the three saints, which he gave to St. Gregory. 1182 LXXXVI. On the image of the king and patriarch. 1185

ORDER OF THE CONTENTS CONTAINED IN THIS VOLUME

LXXXVII. — On the prophet Daniel. 1183 LXXXVIII. — For himself to Christ. 1185 LXXXIX. — Concerning himself to Christ. 1184 XC. — Concerning himself. 1186 XCI. — Concerning himself. 1188 XCII. — Palinode concerning these things after his ordination. 1191 XCIII. — On the novella of the Nomophylax. 1194 XCIV. — On the second sermon in the Tropaeophorum. 1194 XCV. — How he ceased from the writing of the chronograph. 1194 XCVI. — In the Menaea given to the Euchaitae. 1195 XCVII. — In the same. 1195 XCVIII. — On corrected books. 1193 XCIX. — On the apostles. 1196 C. — On the angel standing outside the gate. 1196 CI. — On the baptism of Christ, in heroic verse. 1196 CII. — On a certain silent monk. 1196 CIII. — On the most holy Mother of God, in iambic verse. 1197 CIV. — On the Sunday feasts. 1197 CV. — On holy Easter. 1198

FIVE EPIGRAMS 1199

JOANNES XIPHILINUS PATRIARCHA CP. Notice. 1202

ORATIONS. 1204 I. — Third Sunday of Luke — Post Ascension, first. 1212 II. — Twelfth Sunday of Matthew — Third voice. Matutinum. 1210 III. — Fifth Sunday of Luke — Post Ascension. 1219 IV. — Third Sunday of Matthew — Second voice. Third Matutinum. 1225 V. — Sixth Sunday of Matthew — First voice. Sixth Matutinum. 1226 VI. — On the third week of the fasts and on the adoration of the Cross. 1229 VII. — Sunday of all the saints. 1290

MATRIMONIAL DECREES. 1291

JOANNES CP. DIACONUS. Admonition. 1291 ON THE ECONOMY OF GOD CONCERNING MAN. 1294

Addenda to Joannes Euchaitensis. Fragment from the Life of St. Eusebia. 1297

THE END OF THE ONE HUNDRED AND TWENTIETH VOLUME.

Paris. — From the presses of L. MIGNE.